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Egyptian Pantheon. 



An Explanatory Catalogue 



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Collected and classified with especial reference to the 
religion and funerary rites of Ancient Egypt, by ' 

ARMAND De POTTER, 

And exhibited in the Egyptian section of the archaeo- 
logical department in the 

Anthropological JBvtildingy 

WORLD'S COLUMBIAN EXPOSITION, 

ChicagafU, S, A. 

Armand de Potter, Publisher, 

1 122 Broadway, New York. 

PRICE 35 CENTS. 



ESTABLISHED 1879. 



and @i[ient;al ^0ui[§. 

Travel for pleasure and observation. 




Fall and Winter Tour, (1893-94). 
— Around the World. — Including 
Canada, Japan, China, Ceylon, 
India, Egypt, Italy, France and 
England. A select and limited 
party under the personal direction 
of Armand de Potter, will leave 
New York on October 2d, 1893. 

Winter and Spring, (1894).— 
Oriental Tour to Egypt, Up the 
Nile, Holy Land, Turkey, Greece 
and Italy. — Party leaving New 
York in January. All travel and 
hotels first-class and all expenses 
included in total cost. — Each tour 
is made a veritable voyage de luxe 
at a mijiimum cost. The program 
of each tour includes lectures on 
the people (past and present) of 
each country — Archselogy, history, 
legend, religion and the fine arts. 

For programs and inquiries, ad- 
dress, 

Armand de Potter, 

1122 BROADWAY, 

NEW YORK. 



L 



^ 




IMHOTEP. 



THE 



Egyptian Pantheon, 



An Explanatory Catalogue 



•OF- 



Egyptian Antiquities, 



coivlected and classified with especial reference 
/"""to the Religion and Funerary Rites 



\^d 



''\ 



S^ ' OF Ancient Egypt. 



BY 



^ ^t OF COv . 

^'m 25 1893'' 

ARMAND OE POTTER \<y^ ^-J 

Member of the America7i Ot'/ental Society ; Member of the ArchceologiccCt 

France, etc. 






COPYRIGHT 1893. 

BY 

Armand de Potter. 



GILBERT & BEITLER. PRINTERS, 1368 BROADWAY, N, Y. 



CONTENTS : 



PAGHJ. 

I. History of Egypt . . . .3 

II. Principal Divinities ... 7 

III. Catalogue, Including Statuettes of Divini- 

ties AND OTHER Objects in Bronze . . 12 

IV. Divinities in Porcelain and Fayence . 18 
V. Amulets in Porcelain and Faybnce . . 22 

VI. Funerary Rites, Manner of Embalming, Etc. 2(5 
VII. Glossary of Mythological and other Words ' 35 



T^ 
■^ 



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Introduction. 



THESE little monuments, for the greater part from 
1 8 to 40 centuries old, take us back to the oldest 
known civilization, teaching us its religion and art — 
therefore, no other monuments, whether large or 
small, have greater interest attaching to them. 

This collection, with its catalogue, is the result of 
the research and careful selection of an amateur Am- 
erican archaeologist. Orientalist and traveller ; it is 
comparatively small, and perhaps incomplete, but 
made without the aid of any government or associa- 
tion, and, it is hoped, will prove of interest in our great 
Columbian Exposition. As this is only intended as a 
catalogue, but few brief notes are given, yet some re- 
marks on the History of Egypt, her Mythology and 
Funerary Rites will, it is believed, not be out of place. 

Armand de Potter. 



Brief Sketch of Egyptian History. ^ 

The known history of Egypt begins with the foundation 
of what is called the ''Ancient Empire," about 5,000 years 
before our era. It lasted up to the 9th Dynasty, a period of 
1940 years. Menes was the first king. Monuments of the 
first three dynasties show the archaic Egyptian period of art. 
With the 4th Dynasty (4235 B. C.) began a period of pro- 
gress in art, and many monuments yet extant date from that 
time— among them, the Pyra7nid of Cheops, the Pyramid of 
Chefren, and the exquisitely cut statue of that king, in the 
Ghizeh Museum, are also of this Dynasty. At the end of 
the 5th Dynasty, 5600 years ago, when now civilized and 
polished Europe was still in a state of savage life— when 
classic Greece and artistic Italy were unknown— the banks 
of the Nile were lined with cities that attested a high state 
of civilization, a powerful monarchy; wealth, commerce, 
arts; and a people both wise and polished. Then followed a 
period of some 300 years during which history is obscure. 
With the 9th Dynasty (3358 B. C.) began the - Middle Em- 
pire," which lasted until 1703 B. C— Everything was trans- 
formed to some extent, and the monuments of this period 
show that it was the Renaissance of Egypt— at first rude and 
imperfect; then, showing that the conceptions and skill 
which had pr©duced marvels five centuries before, were still 
alive in the Nile Land. 

In 3064 B. C, the 12th Dvnasty had Osertassen and later 
"-Fiom (id Potter s Practical Guide to the Orient. 



BRIEF SKETCH OF EGYPTIAN HISTORY. 



Araenemha — both powerful monarchs, and with them Egypt 
seems to have risen again to her ancient glory in learning, 
art and conquests. The Tombs of Beni-Hassan show to 
what height art had risen during this Dynasty. 

Egypt continued in prosperity until the 14th D\masty 
(about 2400 B.C.), when suddenly, the whole land was over- 
run by the Hyksos, and during four centuries, the so-called 
' * Shepherd Kings ' ' ruled over Eygpt. But while the 
Hyksos ruled b}^ military strength — the Egyptians ruled 
their conquerors through religion and learning. 

The " New Empire" began wnth the i8th Dynasty (i703 
B. C.) and ended in about 340 B. C. During the first years 
of the 1 8th Dynasty, commerce grew, magnificent temples 
and palaces were built — and Eygpt reached a state of pros- 
perity hitherto unknown. One of the first and greatest 
kings of this Dynasty was Amosis, who rebuilt many of the 
old temples. He was succeeded by Amenophis. Then came 
Thothmes I., who led his conquering army into Ethiopia, to 
the South; the land of Canaan and Palestine, to the East and 
North; and as far as the Euphrates. Eater, his son Thothmes 
III., still a boy, became king — butuuder the regency of an 
Egyptian Catherine whose name was Hatasoo, and who 
ruled during 17 years. She left some of the finest monu- 
ments in Egypt — and made some of the boldest expeditions, 
her armies always returning victorious. Her magnificent 
obelisk in red granite, still in situ, amid the stupendous ruins 
of Karnak, was quar.ded, carved, polished and placed in 
position in the short time of five months. . The walls of her 
cenotaph-temple at Deir-el-Bahari are covered wnth remark- 
able bas-reliefs, depicting her expedition to the land of Punt, 
and her return by boat — the w^hole showing what the Egyp- 
tian army and navy were like, some 4000 years ago. Upon 
the death of this interesting woman, her brother, Thothmes 



BRIEP SKETCH OF EGYPTIAN HISTORY. 5 

III. , took the power in his own hands and ruled with great 
wisdom and firmness. He left countless monuments to 
attevSt a peaceful, prosperous and glorious reign of 47 years. 
During this period, Kgypt controlled the countries about 
her. His successors maintained this vast power in a peace- 
ful manner. Amenhotep HI. added to the temple of 
Karnak and built the temple of Luxor, also a great temple 
across the river, at the entrance of which stood the two 
** Singing Memnon," (about 1600 B. C), now all there is left 
of a vast monument which stood in the midst of the splendid 
" city with the hundred gates." 

At this time Thebes was at the zenith of her glory and 
many of her palace-temples were then erected or rebuilt. 

With Rameses I. began the 19th Dynast}^ (1462 B. C.) 
About this time Kgypt lost some of her distant provinces and 
was continually threatened by warlike nations — but Sethi I. 
reconquered and ruled over Punt, Syria and Armenia. To 
him we owe the great Hypostyle Hall at Karnak, one of the 
most wonderful architectural monuments of antiquity; also, 
the temple of Abydos. His successor, Rameses II. , reigned 67 
years. Like Thothmes III., we find him a great builder, and 
his name appears upon hundreds ol monuments. The poem 
of Pentaour on the walls of Karnak relates his heroism 
during a w^ar with the Khetas. Many inscriptions refer to 
him as a hero and a great captain. It is supposed to have 
been under him that the Jews worked on canals and made 
brick, and it is under his successor, Meneptah, that they left 
Egypt. 

The 20th Dynasty (1288 B. C.) began with Rameses III., to 
whose glory the temple of Medinet Aboo was built. Toward 
the end of this Dynasty, the priests conspired against the 
Pharaohs and at last the crown of Kgypt was placed upon 
the head of the high priest. This seems to have been the 



6 . BRIEF SKETCH OF EGYPTIAN HISTORY. 

beginning of Egypt's decadence, caused b}^ internal division 
and civil strife. In iioo B. C, Egypt is divided into several 
kingdoms, losing all preponderance abroad — while on the 
other hand, Asiatic influence is felt on the banks of the Nile. 
Yet, a hundred years later, during a short period of reaction, 
Sheshak leads an army into Palestine, takes Jerusalem and 
forces the Jews to pay tribute. It was soon after this that 
the capital was transferred to the delta, and later, during the 
26th Dynasty (about 665 B. C), art again reached almost 
perfection. This time is known as the Saitic Epoch, and to 
it belong some of the finest monuments found in Egypt. 

In 527 B. C, all Egypt was ruined by Cambyses, and 
became a mere province of Persia. This lasted for 121 years, 
•when Egypt freed herself, but only to be reconquered; and at 
last, during the 31st Dynasty (332 B. C), the great captain, 
Alexander, founded the Macedonian Dynasty ; being succeeded 
by the Ptolemies, who gave Egypt an era of peace, last- 
ing 275 5'ears, known as the Greek or 33d Dynasty. 

Many monuments were restored, and some beautiful tem- 
ples erected — among them Denderah, Edfou, Esneh. It was 
one of the Ptolemies who brought back some 25,000 statues 
from Persia. They established a museum, several schools of 
learning, the library at Alexandria with 400,000 volumes. 

Like Carthage, Central Europe, Greece and Syria, --Egypt 
at last fell in the hands of the Romans. 

The 34th Dynasty (from 30 B. C.) is that of the Roman 
Emperors. Under their control, the ancient capitals went 
to ruin and Alexandria became a mere provincial capital. 

But in 364 A. D., the Roman Empire itself being dis- 
membered, Egypt became a province of the Empire of the 
East. In 381 A. D., Theodosius decreed the closing of all 
pagan temples and the destruction of all monuments, statues 
and sculptures of divinities. It is estimated that some 



THE PANTHEON — PRINCIPAL DIVINITIES. 7 

40,000 statues were destroyed, and nearly all the temples, 
more or less — leaving only ruins of the former splendor of 
50 centuries. From that time, the Egyptians were known as 
Copts, and Christianity was the official religion until 640 
A. D., when Islam invaded Hgvpt and built a mosque in 
Cairo, just 18 years after the Higira. 



The Pantheon — Principal Divinities. 

The religion of the Egyptians seems to have been based 
on the idea of one God, to whom they gave many attributes 
and characters; symbolized oftentimes by animals which 
were regarded as sacred by the people, who were unable to 
look beyond the symbol and demanded something visible- 
something to bring the divinities nearer and make them 
tangible; thence the seeming worship of animals. 

They, no doubt, knew that kneeling before a white cow, 
they were not praying to Isis — but to a representation. 

Every city had its favorite divinity, or rather triad, consist- 
ing of the god, wife and son; as for example, at Memphis, 
Ptah, Sekhet and Imhotep. 

Ptah (See No. ii), having preceeded Ammon, represented 
chaos or night, as Ammon does the sun or day. Ptah is 
referred to as " the sculptor, the artist, who in his character 
of potter, turned on his wheel, the egg from which the world 
sprang forth*' — *'he who forged the iron vault of heaven 
and cast the golden-winged scarabseus " — ** the architect of 
the world," etc. He was believed to be incarnate in the 
sacred bull, and as such worshipped in Memphis (see No. 23). 
As the midday sun he became Ra and was called " the father 



THE PANTHEON — PRIXCIPAT. DIVINITIES. 



of Ra" — as the setting sun he became Osiris, therefore often 
represented as a mummified god, and then called Ptah-Sokar 
(see No. ii). He was the supreme divinity at Memphis, and 
chief of the triad, composed of himself, Sekhet (see No. 12) 
and their son Imhotep (see No. 21). 

Ptah is usually represented in the form of a mummy, hold- 
ing a sceptre with the aiikh or ansated cross, and the 
tat; on his head he wears a tight-fitting cap. 

Ra (see No. 118) was the midday sun — the luminary force, 
the infinite, iacomprehensible combination of divine spirit. 

Ra w^as believed to make himself visible through the sun, 
while he became invisible and mysterious as Amnion Ra; 
is represented as a man with a hawk's head, surmounted 
by the sun-disk and asp. 

Ammon-Ra (see No. 10). Ammon was to the Egyptians 
what Zeus was to the Greeks or Jupiter to the Romans. He 
was called '* the king of gods, power of powers.'' He was 
chief of the triad worshipped at Thebes, and composed of 
himself; his wife Mout or Nut, who personifies the sk5',and is 
often referred to as " the mother of the gods;" their son, 
Khons (see No. 20); Mout or Nut, and Khons, being in 
reality but other names for Isis and Horus, but with 
different attributes. The ram was sacred to Ammon-Ra. 

Ammon-Ra is usually represented erect ; he wears on his 
head, the red crown of Lower Egypt with two feathers, 
representing the north and south. 

A triad worshipped more or less all ovei Egypt, with a 
few changes, according to localities, was composed of Osiris, 
Isis and Horus: — 

Osiris (see No. i), representing the setting sun, ' 'the rise and 
fall of the Nile, the decay of all things on earth " and at the 
same time, the everlasting renewal of life. During his life 
on earth, Osiris spread civilization and the influence of good 



THE PANTHEON — PRINCIPAL DIVINITIES 9 

everywhere (see No. 22), and was muidered by his brother 
Set, the god of evil. His body was cut into fourteen pieces 
and scattered, but collected by Isis with the assistance of her 
sister Nephthys. They had the body embalmed and enterred 
according to the rules prescribed in the Book of the Dead 
under the supervision of Amibis and Ihoth. The embalming 
and burial of Osiris served as a model for all others, and the 
usual name given to the dead is also Osiris. 

The tomb of Osiris is supposed to have been at Abydos. 
Osiris is especially represented as the God and Judge of the 
dead, whom he resurrects. He is always represented in human 
form, but as a mummy, with his hands uncovered, holding 
the crook or sceptre and the scourge, emblems of sovereignty; 
on his head, he wears the crown of Upper Egypt, generally 
ornamented at the sides with ostrich feathers, symbol of 
truth. 

Isis (see No. 7), *' sister and wife of Osiris," the Mother of 
Horus, seems to have surpassed all the gods in the Pantheon 
of the Egyptians, and was worshipped above all other divin- 
ities. She was called *'the good goddess," and represented 
primordial nature. She is often referred to as " mistress of 
and governing all the elements;" "representing alone all 
the gods and goddesses." She is said to have referred to 
herself as "that which has been and always will be" — and 
again, "without me, there is nothing." The worship or 
mysteries of Isis are -said to have had a great moral influence 
over the life of women. She was also the goddess of health 
and as such, invoked by the sick. She was the chief divin- 
ity at Philae, where she had a beautiful temple still extant — 
but she was also worshipped in nearly all the temples of 
Egypt. A white cow was the animal sacred to Isis. As 
mother of man, she was called Hathor (see No. 26 B); as wife 
of Ammon, she was Mout or Nut ; as goddess of wisdom, she 



10 THE PANTHEON — PRINCILAL DIVINITIES. 

was called Neith (see No. 2}^ B). and appeared under different 
names and with different attributes in all the triads. 

While Isis was still alone in the universe, Apap, (see No. 
37 and 224), the serpent (evil), came to counteract her good 
influence, but she conquered the monster. She became the 
wile of her brother, Osiris, whom after his death she resu- 
scitated as Horus, (see below) — the whole m3^th symbolizing 
good overcoming evil and the resurrection of the dead. 

Isis is often represented nursing Horus, and generall}^ with 
a disk and horns, these referring to her being the mother of 
Horus, the rising sun. Sometimes, her head is surmounted 
by the vulture, emblem of maternity. 

Horus, (see No. 9, 19), representing the rising sun, was 
called the son of the great goddess," ''the avenger of his 
father," "the living good." He was the chief divinity at 
Edfou, the Appolinopolis of the Greeks. The hawk was 
the animal sacred to Horus (See No. 25). He conquered 
Set, the destroyer of his father, but under the divine influ- 
ence of Isis. 

Horus is often represented as a man with the hawk's head,, 
surmounted by Xh^ psche7it \ sometimes as a 3^outh (see No. 
19), and again, simply as a hawk. 

Besides the above, among the principal local triads, were 
Ra, Khons-Lunus and Pasht ; Horus, Isis and Nephthys ; 
Thoth, as the moon, Mout or Nut, the sky, and Ma, as 
daughter of the sun. 

The triads were often changed by the introduction of other 
divinities. Among favorite divinities found to have been 
one of a triad, or to have been the principal divinity in some 
temple — w^r^Hathor, Nofer-Hoiep, Bes, Set or Typhon.N'eiih, 
Nofer-ltim, Sebek, Ptah-Einbryo, Aah or Lunus, Anubis. 

These are referred to further in the catalogue. But this 
brief sketch of a subject on which volumes have been writ- 



THE PANTHEON — PRINCIPAL DIVINITIES. 11 

ten, would be incomplete without a special reference to 
Thoth, the scribe of the gods and founder of religion. He 
represented wisdom and learning in general ; was called 
** recorder of Osiris," as judge of the dead ; also "messenger 
of the gods;" and ** god of the new moon," with the name 
of Thoth Lunus. He is often referred to as "the inventor 
of language, the divine intelligence, the living word, the 
divine food." His writings are said to have numbered 
35,000 volumes, including rules for the entire system of 
worship and almost all sciences. Thoth sa\^s, " no thought 
of ours can conceive God, nor can language define Him. 
That which is incorporeal, invisible, without form, cannot 
be grasped by our senses; that which is eternal cannot 
be measured by a rule of time, God, the immutable truth, 
cannot be understood on earth. We can only come to this 
truth and uplift the veil — by the destruction of the corpor- 
eal organs — the spirit, which does not die, being enlighten- 
ed." While Thoth made rules for worship, he also foretold 
its confusion : " Oh, Egypt, he says, a time will come when 
instead of having a pure religion and worship, thou shalt 
only have ridiculous fables, incredible to posterity — and 
only words engraved on stone will endure to attest thy real 
piety. Thoth, whoever he may have been, priest or prophet, 
foresaw the future of Egypt, when the divinity would be 
not only multiplied, but represented by living animals, and 
further by numberless amulets as symbols of divine attri- 
butes. The Ibis (see 33, 45), and the Cynocephaltis (see 36), 
were both sacred to Thoth. 

Thoth is generally represented with the head of an ibis^ 
holding a pen and tablet, or simply as an ibis. 

N. B. — Names given above in italics will be found explained 
in the catalogue, or in the Glossary (page 35.) 



--i^THE CATALOGUE.*^— 



N B. — Objects of special excellence for workmanship and 
color are distinguished by an asterisk ^, — those that are 
both of extra fine workmanship and of value for preservation 
and rarity, by two * *. 

All names or words not explained under the catalogue 
number will (if printed in italics) be found in the little 
glossary on page 35. 



Principal Divinities. 



Statuettes in bronze and other objects, several of which 
are mounted on base of Egyptian alabaster. 

1. ^Osiris — (see p. 8), as a mummy, wearing the crown 
of Upper Egypt ; in front the urceus, emblem of divinity ; 
holds the crook or sceptre and scourge, emblems of sovereign 
power. 

2. ^Osiris — Same as No. i, but with the ostrich feather, 
emblem of truth, on either side of the crown. The necklace 
is chiseled around the shoulders; inscription on base. 

3. *^Osiris — Same as No. 2, but feathers and necklace 
chiseled and incrusted with gold. Saitic epoch. 

4 and 5. Osiris — On the back is Isis, with the horns of a 

12 



CATALOGUE. 13 



COW, as mother, and with wings spread, protecting the 
mummy of Osiris. 

6. Osiris sitting. 

7. Isis and Horus — See p. lo. 
7b. Isis — see p. 9. 

8. Isis, wearing the Klaft, the royal headdress, surmounted 
by a throne:, which is the hieroglyph for her name. It also 
stands for the word house. In this connection, it is interest- 
ing to know that Hathor means house of Horus. 

9. Horus (see p. 10), with the head of a sparrow-hawk, 
surmounted by the pschent, emblem of rule over the North 
and South, or Upper and Lower Egypt — being a combina- 
tion of the white crown of Upper Egypt and the red crown 
of Lower Egypt. The sparrow-hawk was sacred to Horus ; 
he is generally represented as a man with the hawk's head, 
and holding the ankh, emblem of life. See also No. 19. 

10. ^Ammon-Ra (see p. 8) wears the shenti, sort of 
apron, and as head-dress, the red crown of Lower Egypt, 
surmounted by the sun-disk, and two feathers, representing 
the North and South . 

11. ^Ptah-Sokar, (see 7), represented in the shape of a 
mummy with a close fitting cap on the head ; wears a neck- 
lace and holds the tat, emblem of stability, the ankh and the 
user, emblems of serenity or sovereign power. See also 12,21, 
23. Saitic epoch. 

12. ■'^^Pasht, a form of Sekhet, (see No. 63), wife or " fa- 
vorite of Ptah;" re'presented with a cat's head; holds a 
lotus blossom. (See No. 39). She is often referred to as the 
enemy oi Set, (Typhon), and says of herself, **•! set a fiery 
blaze of millions between Osiris and his enemy, diverting 
all evil from him and keeping his enemies aloof." These 
words almost prove that Paeht or Sekhet is but another 
name for Isis. 



14 CATALOGUE. 



The cat was sacred to Pasht. She had temples at Karnak. 
Bubastis and other places. 
13, 14, 15. Pasht sitting. 

16. Sebek, with the head of a crocodile ; has the pschent for 
head-dress ; holds the ankh in the right hand and a sceptre 
in the left. He is called the companion of Set, yet whose 
evil influence he counteracts. By some scholars he is sup- 
posed to be a sun-god — no doubt, Horns, under a difierent 
name and attributes. The crocodile was sacred to him. He 
was the chief divinity at Ombas in Upper Egypt, and was 
also worshipped in other places. See Nos. 35 and 117. 

17. Harpocrates, pointing his finger to his mouth ; under 
the Greek influence worshipped as the god of silence. It is 
probable that this represents Horus as a child — the expres- 
sion of eternal youth, the daily renewal of all life, through 
the rising sun. 

18. Khons-Lunus or Aah, as a mummy, holding a sceptre 
2M^flagellum\ the ''lock of youth" hangs over his right 
shoulder ; above the forehead is the uroeus, surmounted by 
the crescent and disk. Khons-Lunus is the same as Khons, 
but with a different attribute, and as such belongs to the 
Thebeian triad. He is the representative god of rejuvenes- 
ence. See also 20. 

19. Horus, as a child. The " Lock of Youth'' hangs over 
his right shoulder; wears the klaft; in front, the tirceus, 
surmounted by a head-dress composed of the urceus and two 
ram's horns, emblem of sovereignty and the heat of the sun. 
This is sometimes taken for a form of Ammon-Ra. 

20. Khons, the rising sun, sometimes called Khons-Lunus; 
wears the klaft with urceus, surmounted by the crescent and 
disk. (See also 18.) 

21. ^^Imhotep (see p. 8). He is represented with a 
ong dress and holds an open scroll of papyrus on his knees; 



CATAI.OGUE. 15 



his head Ls covered by a close-fitting cap; his e5'ebrows 
and lids are encrusted with gold. Saitic epoch. He 
was the ** eldest son of Ptah," the god of medicine, called 
EvSculapius by the Greeks; one of the triad of Memphis, and 
was worshipped there in a temple called the *' Asklepieon '* 
by the Greeks. The sick came to his temple from distant 
provinces, and many were cured of chronic diseases. In 
such a case, they left a votive offering, generally represent- 
ing such a member of the body as had been diseased, or a 
statuette of the god. 

22. *^Nofer-Hotep, wears the schenti; on head a whig, 
above the pschent; carries a long staff or sceptre. This mag- 
nificent statuette of the ^a/Z/V ^/^^/^, represents Nofer-Hotep, 
a personification of Osiris, in the act of carrying civilization 
throughout the world. 

23. ^^Apis, the sacred bull with the urceus, and certain 
spots indicative of the divine incarnation of Ptah in him. 
The triangle on his forehead is incrusted with gold, (see 
Ptah p. 7.) The sacred bull was considered the second 
life and personification of Ptah, and as such worshipped at 
Memphis. He had a beautiful stable connected with his 
temple, and there, was visited by thousands of worshippers. 
Upon his death, all the land was in mourning, his body was 
embalmed with care, enclosed in a magnificent granite 
sarcophagus, and deposited in the Serapeum. The mourning 
and lamentation lasted until a successor, bearing certain 
special marks, had been found; among these was, first of 
all, a white triangle on his forehead, then on his back an 
eagle, on his right side a crescent, and under his tongue a 
lump in the shape of a scarabcBUS, 

24. Apis. 

25. Hawk, sacred to Horus. The head is surmounted 



16 CATALOGUE. 



by \hQ pschent, the crown which Horus placed upon his head, 
thereby uniting the north and south. 

23 B., 24 B., 25 B.— Neith, (seep. lo,) represented with 
crown of I^ower Egypt. Neith was but another name for 
Isis; she was the Minerva of the Egyptians, and chiefly 
worshipped at Sais. She was also the personification of the 
space in which the sun moves. Plutarch quotes an inscrip- 
tion on the statue of this goddess at Sais — '' I am the Uni- 
verse, the Past, the Present and the Future, no mortal has 
ever raised the vail which surrounds me." 

26 B. Hathor, Isis represented as the divine mother, her 
name signifying house of Horus (see No. 8). hence mother of 
the rising sun, is often represented as a cow, expressing the 
idea of motherhood* Hathor, like Neith and Mout, personi- 
fies the celestial space in which the sun moves, and of which 
Horus is the personification as the rising sun. The finest 
temple dedicated to her was at Denderah, but she was 
worshipped throughout Egypt. 

26. Bronze pales or libation vases, one being especially 
well preserved with reliefs representing myths. These 
vases were often suspended in tombs for the goddess of 
heaven to pour out a regenerating drink to the dead. 

27. Set, represented with a bunch of feathers for head- 
dress; was the god of evil who killed Osiris. (Seep. 9.) 

28. Pallacide, in prayer. 

29. Sceptre-head, surmounted by the atew, representing 
Khnum-Ra, another name for Ammon; favorite divinity in 
Nubia, and worshipped on the island of Elephantine. He 
was called ** the maker of gods and men." (See No. 75). 

30. Cat, sacred to Pasht. (See No. 12). 

31. TJroeus, (HarpoUon,) divine and royal symbol, em- 
blem of supreme power, found on head-dress of gods and 
kings. 



CATAI.OGUK. 17 



32. Crouching ox. 

33. Ibis, sacred to Thoth. (Seep, ii.) 

34. Sphinx, with a branch running from the back; use 
unknown. The Sphinx is said to represent the god Horus, 
the rising sun; but most writers differ as to the syraboliza- 
tion, except on the theory that the body of the lion united to 
the head of a man symbolized strength combined with intel- 
ligence, which is accepted by many. 

35. Crocodile, sacred to Sebek, (see No. i6.). Sometimes 
the Crocodile alone represented the dark regions. 

36. Cynocephalus, a sort of monkey sacred to THoth. In 
the judgment of the soul, often illustrated in tombs, he is 
seen sitting on the handle of the scales, giving equilibrium 
of which he was the symbol. 

37. Asp or serpent Apap, representing darkness and evil, 
which was overcome by light (the sun) and good, represented 
by Horus or Ra; was also tamed by Isis, the good goddess. 

33. Latus, a fish sacred to Hathor and Khnum-Ra, and 
worshipped at Latopolis (Ksneh). 

39. Lotus, emblem of the daily reappearance of the sun, 
and especially of the resurrection. It is found on the head 
of Nofer-Tum (see No. 48,) and Horus is sometimes seen 
from its calyx. 

40. Sacrificial table, with a priest kneeling, and a frog, 
the symbol of the resurrection of the dead. 

41 and 42. Shields or^ segis, surmounted by the heads of 
divinities, probably Sekhet and Imhotep. 

43. Serpent, with woman's head. 

44. Handle of a priest's magic rod, the ''our-hekaou," 
ending in a hawk's head. 

45. Ibis— See No. 33. 

46. Shou, represented kneeling with arms raised, uphold- 
ing the heavens. He represented the space between heaven 



18 CATALOGUE. 



and earth ; was the son of Ra, and he separated the heavens 
from the earth. 

47. ^Imhotep, ahead — see No. 21. Saitic epoch. 

48. Nofer-Tum, with head surmounted by a lotus. He 
was the son of Ptah and Sekhet — a primordial divinity; like 
Horus representing the rising sun ; often called * ' the pro- 
tector of the two worlds." Saitic epoch. 

. 49. Isis, head surmounted by the disk between the horns 
of a cow. See Nos. 7 to 8 and p. 9. 

50. Osiris — see No. i and p. 8. 

51. Handle of a priest's rod. 

52. Handle of Sistnim, with Hathor head. The sistrum 
was used in religious festivals by the pallacides. Represen- 
tations of sistruras in enameled porcelain, often with Hath- 
or head, were deposited in the tombs after having been 
broken in sign of mourning, (see Nos. 145 and 146. The 
sistrum for actual use consisted of a bronze oval hoop, with 
a handle, little movable bars being inserted in the hoop. 

53. Twelve Amulets and divinities in bronze. 
54 to 61. For these numbers, see p. 32. 



Divinities and Amulets in Enameled Stone 
Porcelain and Fayence. 

Small statuettes of divinities and amulets were produced 
by thousands, and many were of very fine workmanship. 
They were made of various semi-precious stones, of porce- 
lain, limestone or fayence — the latter being rarely of ordin- 
ary clay, but pulverized limestone, and nearly always 
covered with enamel in green, yellow, red, brown, violet 



CATALOGUE. 19 



and blue; the first named being the favorite color of the 
most ancient dynasties, while objects in a deep blue enamel 
are among the rarest found. Those used for amulets were 
generally fastened to a necklace and worn around the neck, 
and, after, death buried with the mummy, as were in fact 
all such objects, including jewels. The amulets represent- 
ed divinities, sacred animals and religious emblems of all 
sorts — some remaining still unexplained. 

62. ^Anubis, represented with the head of a jackal 
Anubis (Anepou), son of Nephthys, was the chief divinity 
of several nomes in Upper Egypt. He was believed to pre- 
side at funerals and was called * ' the master of the enemies, ' ' 
''conqueror of the enemies of his father Osiris," showing 
here again that Anubis is but another name for Horus. 

63. ^Sekhet, seated on a throne is represented with the 
head of a lioness, and holding a sistrum. See No. 12. 

64. Lunus, or Aah, with sceptre. 

65. Ammon-Ba. 

66. Kohns-Lunus, with hawk's head, surmounted by the 
descent and disk. 

67. Cynocephalus— see No. 36. 

68. "^Ptah-Embryo, represented as a deformed dwarf, be- 
tween Isis and Nephthys; stands on two crocodiles and 
presses two serpents against his breast; on his shoulders 
are two hawks ; on his head, a scarabceus ; on his back a 
winged Isis. 

69. Ptah-Embryo in green enameled limestone. 

70. Set or Typhon, cut in pietra-dura. See No. 27. 

71. Ptah-Sokar— see No. ii. 

72. Hapi, with the head of a monkey, one of the four 
genii, considered protectors of the intestines of the dead. 
See p. 28. 

73. Anubis — see No. 62. 



20 CATAI.OGUE. 



74. Ptah-Embryo. 

75. Khnum-Ra, represented as a man with the head of a 
ram. See No. 29. 

76. Thoueris, represented as a hippopotamus; the wife of 
Set and ^protectress of w^omen in pregnancy. She had a 
special sanctuary at Karnak. 

77. Ammon-Ra — see p. 8. 

78. A priest playing the flute. 

80. Anubis — see 62. 

81. Thoueris — see ']^. 

82 and 83. Ammon-Ra— see p. 8. 

84. Ptah-Sokar— see 11. 

85. Hapi— see ^2, 

86. Anubis — see 62. 

87 and 88. Bes, a grotesque dwarf with a head-dress of 
feathers; was the god of mirth. He was believed to preside 
over childbirth — therefore, often represented in the mammisi. 

89. Sekhet, on a lotus colonnette. 

90. Sekhet, sitting. 

91. Monkey or cynocephalus. 
93. Cat, sacred to Pasht. 

94 Ammon-Ra with ram's head, wings and sun-disk. 
See p. 8. 

95. Ammon-Ra. 

96. Anubis — see 62. 

97. Horus as a child — see 19. 

98. Isis, nursing Horus — see p. 10. 

99. *Ammon-Ra with ram's head — see p. 8, 

100. Sekhet— see 12. 

101. Thoueris — see 76. 

102. Hathor— see 26 B. 

104 and 105 B. Shou— see 46. 
105. Imhotep — see 21. 



CRTAI^OGUE. 21 



106. Lioness, sacred to Sekhet. 

107. ^^Cynocephalus (see 36), holding the mystic eye, em- 
blem of the full moon, an amulet worn to ward off all sorts 
of evil, the effects of the evil eye, also the bites of reptiles. 
Green-bluish pietra-dura, 

108. ^Cynocephalus in Egyptian alabaster. 

109. ^Sacred Hawk in jade. 

110. Same in lapis lazuli. 

111. Same in limestone. 

112. Cynocephalus. 

113. Ram, sacred to Ammon-Ra. 

114. Same in light green enameled limestone. 

115. Ibis in green enameled fayence. 

116. Asp. 

117. ^Crocodile in green fayence. 

118. "^Ra, with the hawk's head— see p. 8. 

119. *Isis, in lapis lazuli. 

120. *Khons-Lunus, with crescent and disk. 

121. ^Cat, in lapis lazuli. 

122. "^Ma, generally represented with the ** feather of 
truth" on her head; goddess of truth; she introduced the 
dead in the hall of judgment, before Osiris. In jade. 

123. *Tiaumautew, with the head of a jackal and prayer 
on obverse; small stele-shape green fayence, represents one 
of the protectors of the intestines. (See p. 2^.) 

124. Head in green enameled porcelain. 

125. Eye in marble, from mummy. (See p. 30.) 

126. Hathor-head, in blue enameled porcelain. 

127. Set, with cartouche on obverse . 

128. Two head-rests, in onyx. These little amulets were 
placed in the sarcophagus with the dead, helping to assure 
peaceful rest in the other world. 



1 



22 CATALOGUE. 



129. Hare, with cartouche. The hare was sacred to the 
goddess Unit, a secondary divinity of the Greek epoch. 

130. Nofer-Tum,head surmounted with lotus and feathers* 
and his mother Sekhet, represented as a lioness. 

130b. Horus, between Isis with a throne and Nephthys 
with a sort of tower on the head. 



Amulets and other objects found in tombs, 

131. Four rnystic eyes tied together by a lotus. 

132. **Mystic eye in blue enamel fayence. 

133. Same. 

134. Colonnette in feldspar. These little amulets, ending 
in a lotus flower, are generally in feldspar or green porce- 
lain. They represent green, fresh vegetation, the daily 
renewal of nature, and are the symbol of continued life and 
prosperity. 

135. Colonnette in porcelain. 

136. Ring in fayence. 

137. lyotus flower. 

138. Mummy heart in stone. 

139. Seal in wood. 

141. 142. 143. 144. ^The Tat, sometimes called the Nile 
Key; is the emblem of stability. Also referred to as ** the 
spine of Osiris." 

145. *Sistram handle with Hathor-head; in bluish-green 
enameled porcelain. 

146. Same, surmounted by a naos, with Hathor-head; 
brown porcelain. 

147. "^Handle in fayence, with gilded cartouche of Amasis, 
26th Dynasty. 




CATALOGUE. 28 



148. Bes. 

149-153 c. For these numbers, see collection of scarabaei, 

below, on this page. 

154-159 c. (Seep. 24.) 

160-176. (Seep. 32.) 

177-193. ^Collection of Amulets, including 95 choice 
objects, mainly in pietra-dura, semi-precious stones, and a 
few in enameled porcelain of fine color and finish. 

180. Frog, emblem of resurrection; in lapis lazuli. 

181. Frog in jade. 

182. ^Curious amulet, representing the mystic eye, sur- 
mounted by a crouching lioness, upon three small eyes. 

183. Head rest in onyx. 

184. Colonnette in bloodstone. 

185. Same, in lapis lazuli. 

186. Horus between Isis and Nephthys. 

187. Sistrum, in blue enameled porcelain. 

188. Ra, in fine green enameled porcelain. 

189. Isis, head surmounted by a throne. 

190. Urceus, in blue enameled porcelain. 

191. Anhk, or ansated cross, 

192. "tvjo ostrich feathers . 

193. Mystic eye in lapis lazuli. 

149 153 C. Collection of Scarabaei. Of all amulets, the 
j^^nz^i^z^j generally known as *' scarab," was probably the 
most important. It represents the golden-winged Nile 
beetle (see x), which at certain seasons disappears in the 
mud, and suddenly reappears in greatly increased numbers. 
It was to the Egyptians, first of all, the symbol of creative 
power; stands as the equivalent of the Egyptian wordKheper, 
to become ; was also the symbol of resurrection — the nega- 
tion of death. Scarabaei are in enameled limestone, fayence 
and porcelain; also in lapis-lazuli, jade, amethyst, and other 



1 



24 CATAI.OGUK. 



precious stones; also, often found in silver and gold. They 
usually were worn in rings and on necklaces. Large scara-. 
bsei were placed on the mummies, sometimes with a prayer 
from the Book of the Dead, chap, xxx., to take the place of 
the heart which was removed, and put in one of the canopes. 
The prayer referred to reads as follows : ** My heart which - 
came from my mother, my heart necessary to my life on 
earth, do not rise against me — do not testify against me — 
do not part from me before the great lord of Amenti."' 

149. ^Scarabaeus in dark bloodstone. 

150. *Same in basalt. 

151. *Same. 

152. ^^Same in fine, light-green enameled porcelain, 
bearing the cartouche of Thothmes iii., surmounted by two 
ostrich feathers. 

153. ^Forty-seven scarabaei in pietra-dura and enameled 
porcelain, among them several bearing royal cartouches 
and others interesting symbolical subjects. 

153 B. ^Scarabaeus in basalt, the inscription being an in- 
vocation to Khnum. 

153 C. Winged-scarabsei which were always used to 
place on mummies — see No. 230. 

Jewels and other Precious Objects. 

Jewels, including necklaces, rings, bracelets, etc. ; more 
or less valuable, were worn by all classes and were always 
buried with the dead. 

154. ^^Small Urn, in serpentine. In front is a gilded 
cartouche of the Princess Ounofris; the cover represents a 
woman's head with the Klaft, also gilded. 

155. Ring, blue enameled porcelain. 

156. Amethyst amulet with intaglio. 

157. Ring in alabaster. 



CATALOGUE. 25 



158. Ring with cartouche of Thothmes iii. 
158 B. Ring in ivory. 

158 C. Ring in bronze. 

159. Two mystic eyes in light-green fayence. 

159 B. Ring in blue glass with cartouche between two 
ortrich feathers. 

160 to 176. See p. 32. 

177 to 193. Collection of amulets. See p. 23. 

194. Three necklaces of beads and amulets in porcelain. 

195. Necklace in porcelain. 

196. Same. 

197. Necklaces, three of which are in pietra-dura and 
alabaster. 

198. Strings and net of porcelaine beads, used to put 
around mummies. 

199. Miscellaneous amulets. 

200. Two necklaces of beads and amulets. 

201. ^Small parrot in bronzed silver. 

202. Seal ring in bronze. 

203. "^Ring with scar ab ecus . 

203 B. Seal ring in silver with a royal personage sitting 
on a throne. 

204. Bar-rings in gold. 

205. Ring in wood with cartouche seal. 

206 and 207. *Gold rings with scarabaei also in gold. 

208. "^^Necklace in gold; its pendant with butterfly in 
lapis-lazuli, and little'gold flies. 

209. Ear-ring in gold with amethyst. 

210. Pin in gold. 

211. "^Necklace in gold with enameled pendant. 

212. ^Necklace in gold with gold and lapis lazuli beads. 

213. Necklace in agate and coral. 

214. Ear-ring in gold. 



26 MANNER OF EMBALMING, BURIAL, ETC 



215. ^Ring in gold with two divinities (Sekhet and Im- 
hotep), in repousse. 

216. Ring in gold with mystic eye in cornaline. 

217. ^Ring in gold with scarabcEUS. 

218. Ring in gold with aqua-marine stone. 

219. ^Ear-rings in gold — Ptolemaic epoch. 

220. Ring in gold with scarabseus. 

221. ^Ring in gold with scarabaeus in sardonyx. 

222. *^Thirteen amulets in gold forming necklace. From 
the royal mummies at Deir-el-Bahari. 

223. ^^Sitting Scribe in basalt, partly restored. 

224. Serpent coiled, tamed by Isis, whose hands are visi- 
ble on either side — a rare fragment. This represented Isis 
taming the serpent Apap, overcoming the evil influence 
which it had on humanity. 

225. Papyrus. 

226. *Mummy necklace. These necklaces were made 
especially for the dead and were placed upon the breast. 



Sepulchral Figurines and other objects 
Relating to the Burial of the Dead. 

With regard to the burial of the dead, it will no doubt be 
quite apropos to give here a brief sketch of the manner in 
which the ancient Egyptians disposed of their dead. 

The preservation of human bodies from corruption 
was the first thing looked for and the Egyptians ex- 
celled in the art of embalming. It is well known that they 
believed in immortality and transmigration of souls — in **the 
being born again" — but by transmigration into animals, 



MANNER OF EMBALMING, BURIAI., ETC. 27 

and finally after 3,000 years of rapid wandering, into another 
man. To this, however, was added the belief that as long 
as the body was not entirely destroyed the soul could return 
to it and stay by it— hence, the great care for preventing 
decay. We learn from Herodotus that ' ' when the death of 
some person occurred, the women of the house covered their 
head and face with mud, uncovered their bosom by tying 
the garments below the waist and went about town scream- 
ing and beating themselves ; they were joined by all the 
other women relatives of the deceased." This custom can 
yet be witnessed in Egypt, parts of Algeria, and in many 
eastern countries. ''After this performance, or preliminary 
mourning, the body was taken to the place of embalment. 
Every necfopolis of Egypt had the houses and working- 
rooms of the operators — a special priesthood — in its neigh- 
borhood. This priesthood was composed of "the chlochy- 
tes, the paraschites and the taricheutes." **The enbalmers 
showed to those who brought the corpse three different 
models, made of wood and painted so as to imitate a real 
mummy. The first or most accurate was also the most ex- 
pensive, and said to be similar to the manner in which Osiris 
was embalmed. The second class was inferior to the first,* 
in workmanship and cheaper in price; the third, the cheap- 
est of all, was naturally the most inferior in workmanship. 
Once the selection made and the price fixed, the relatives 
left the body and the taricheutes began their work — we shall 
suppose for a first-class embalment :'' First, with a bent in- 
strument they extracted through the nostrils as much as 
they could of the brain, the rest being removed by infusion 
of drugs. Afterward with a very sharp flint skife they made 
an incision on the left side of the abdomen in order to ex- 
tract the intestines. These were immersed in a prepartion of 
bituminous liquid and deposited in four vases called eanopes, 



28 MANNER OF EMBALMING, BURIAL, ETC. 

except a portion considered unclean and thrown in the river. 
The canopCvS were generally in alabaster or limestone and were 
surmounted by the head of a woman, a hawk, a jackal and 
cynocephalus — said to represent Nephthys, Horus, Anubis 
and Thoth — protectors of the intestines and the tomb. 
Sometimes these differed and were the four genii, also con-, 
sidered protectors — they were Amset, head of a man, guard- 
ian of the stomach ; Hapi, head of a cynocephalus, small 
intestines ; Tiaumautew, hawk, the heart and lungs ; 
Kebshennow, jackal, the liver. These canopes were placed 
at the four corners of the sarcophagus; and in cases where 
all the intestines were thrown into the river, a stone imita- 
tion of the canopes was placed, as a symbol, beside the mum- 
my. See No. 257. 

*'Once the intestines removed, they washed the cavity with 
palm wine, filling it afterwards w^ith myrrh, cinnamon and 
other aromatic substances. The corpse was then laid in 
natron and left in it for seventy days. As soon as this 
period had elapsed the body was taken out of the natron, 
washed and bandaged, and finally delivered to the relatives, 
who put it in a case having the shape of a human body ; it 
was then put in the tomb standing up against the wall." 
This last statement of Herodotus can hardly be correct 
as nearly all mummy cases found up to the present were 
lying on the floor of the tomb. 

^' The corpses prepared in the second manner had not the 
left side cut, but injections were made with cedar ointment. 
The body was then put in the natron, and after seventy days 
taken out, the entrails coming out macerated. The flesh 
was also destroyed, only the skin and bones remaining. The 
third manner of embalmment for the poorer class consisted 
simply in injecting natron inside the body and macerating 
the flesh in the natron for the usual period of seventy days." 



MANNER OF EMBALMING, BURIAL, ETC. 29 

Diodorus also gives an account which differs in some partic- 
ulars from the above, but in his we find the usual cost of the 
two best embalmments: — *'One silver talent, about $1200 for 
the first, and twenty mines, about $400 for the second." 

Diodorus gives thirty days instead of seventy as the period 
of the embalming process, and it is not impossible that Her- 
odotus mistook the full time of mourning with that necess- 
ar3^ for embalming. In Genesis L., 2: 3, we read: "And 
Joseph commanded his servants the physicians to embalm 
his father — and the physicans embalmed Israel. And forty 
days were fulfilled for him ; fof so are fulfilled the days of those 
which are embalmed : and the Egyptians mourned for him 
three score and ten (70) days." 

The fact is that, though sufficiently clear, the accounts of 
both Herodotus and Diodorus lack, in many respects, in cor- 
rectness, and much has been learned within the past few^ 
years from the mummies themselves, the monuments, tombs 
and from the reading of papyrus. A great many mummies 
have been found preserved only with bitumen or asphalt, 
and although neither of the above mentioned writers referr- 
ed to this substance in their description, the latter in de- 
scribing the Lake Asphaltis (Dead Sea), says : "The bar- 
barians carry the asphalt to Kgypt and sell it for the em- 
balming of the dead, because not mixing this to the other 
aromatic substances it would not be possible to obtain 
the preservation for a long time." Besides being beautifully 
bandaged, mummies '(of the first-class), were decorated in a 
most expensive manner. Mummies have been found with 
gilded masks, the head entirely covered with gold leaf, 
others with the eyes, the mouth and fingers, gilded. This 
work was performed by the colchytes, who received the 
dried corpses from the taricheutes and bandaged them ac- 
cording to the rite. Necklaces, rings, scarabaei, amulets. 



30 FUNERALS. 



rolls of papyrus inscribed with part of the Book of the Dead 
and sometimes the history of the subject with whom they 
were buried, were inserted among the bandages, or put with 
the mummy in the w^ooden case. Artificial eyes, generally 
enameled, were found in the eye-sockets of many mummies 
and a large scarabseus was placed in or upon the mummy 
to take the place of the heart which was removed. See 
page 24. 

Figurines (see No. 158, etc.), of w^ood, enameled limestone, 
porcelain or fayence, were always placed in the mummy 
case, or enclosed in a box like No. 264 and put in the tomb. 
These figurines are in the shape of an Osiris and usually 
bear the name of the dead, followed by the phrase, "Illum- 
ination of the Osiris X," and chapter vi. from the Book of 
the Dead, which read as follows: *'Oh, respondent here 
present, may you be reckoned in favor of Osiris X. in place 
of the offerings not made in the tomb." Then follows a 
prayer which is addressed, according to Herodotus, ''to him 
whose name should not be uttered," and who was no other 
than the god Osiris. As every (deceased) Osiris had to w^ork 
a certain time in the Field of Amenti, these figurines were 
deposited especially to take the place of this work for those 
who were not accustomed to agricultural labour. On the 
back of such a figurine is a bag to contain seed, and in the 
hands the flail and hoe for the labor in the field. 

Funeral. As soon as all was ready, the priests were called 
to the honse and the casket carried in solemn procession to 
the tomb ; an altar was erected at the entrance and there 
with reading of parts from the Book of the Dead it was re- 
ceived into the custody of Anubis. Here friends and relatives 
added such gifts and offerings as were ready and all was de- 
posited together with the mummy and th'e four canopes in 
the lower chamber of the tomb. 



FUNERALS — OFFERINGS. 31 

Among the offerings made were amulets, vases and bottles 
of water, oil, wine, beer, incense, beef, birds, bread, fruit, 
corn and wheat ; also several articles of furniture. Some of 
these offerings were repeated on the anniversary of the death. 
Among the offerings was also a cone in terra-cotta, generally 
bearing the cartouche of the deceased and representing the 
symbolic bread or food. The Book of the Dead refers to the 
necessity of 'food' for the journey to Amenti—\ivX this 
' food ' was the sacred science w^ith out which no one could 
pass through all the obstacles met with en route. He first 
was to meet with monsters, servants of Set ; crocodiles, ser- 
pents and other reptiles — and it is only by possessing a suf- 
ficient amount of food — mystic science — that he could over- 
come the danger. If he gave way to fear, he could not con- 
tinue his journey; but if he had enough science, he could 
overcome these monsters and conquer them with a look. At 
last he won the battle and he exclaimed, *' My face is that of 
the snn, my eyes those of Hatlior." Then he met Thoth 
who handed him a book with further lessons in science nec- 
essary to his journey. Arrived on the banks of the infernal 
river he met a ferryman, sent by Set to lead him astray, but 
if he possessed enough 'food' (science), he refused, and foi;nd 
the true ferryman, who took him in his boat after having 
undergone an examination in which he had to give the 
name with the mystic meaning of each part of the boat and 
utensils on board. Across the river he landed in the Fields 
of Ame?iti, where h-e had to plough, sow and reap. This 
successfully accomplished, he was conducted before Osiris 
and his forty-two judges. He had there to defend his life 
on earth, and, if satisfactory, his heart was weighed against 
the feather of truth, and sentence w^as pronounced. Thoth 
registered it and the soul became an illuminated Osiris, to 
remain in the spiritual world, and as such is represented as 



I 



32 CATALOGUE. 



a winged disk, emblem of the rapid flight of the soul, hav- 
ing become a luminary substance. Usually, the details of 
the funeral, the voyage of the soul to Amenti and before 
Osiris, are illustrated in sculpture and painting in the tomb. 



Sepulchral Figurines and other objects 
found in tombs. 

Sepulchral figurines (see page 30), were manufact- 
ured by the thousands, and many have been found in the 
tombs. Some are of fine workmanship and exquisite color 
but many are mere pieces of clay, without shape or color. 
The best are in enameled limestone, porcelain or fayence ; 
also in wood, alabaster, and a few in bronze. 

54. ^Sepulchral statuette in wood. This beautiful statu- 
ette shows the urcEUS, emblem of royalty on the forehead ; 
and it bears the cartouche of Ramses II. 

55. Isis, small statuette in wood. 

56. Head of a King in wood. 

57. Hawk in wood. 
58.] 

59. \ Sepulchral figurines. 

60. J 

61. Sepulchral seal in terra-cotta and conical shape. Rep- 
resented the mystic food (sacred science) for the dead. See 
page 31. 

160. ^Sepulchral figurine in enameled limestone, repre- 
senting a mummy, holding the usual agricultural imple- 
ments, and over the left shoulder a bag to carry seed. For 
description, see page 30. 

161 to 166. ^Same in greenish-blue enameled limestone, 
each with an inscription. 



CATALOGUE. 33 



167 and 168. Same in light-green enameled fayence. 
169 to 170. Small figurines in fayence but of poor work- 
manship. 

171. Small figurine in fine blue enameled layence. 

172. Four small figurines in fayence of sand and clay. 

173. Figurine in wood. 

174. Figurine in light-blue layence. 

175 and 176. Figurines in fayence of sand and clay. 
177 to 226. Seep 35. 

227. ■'^Figurine in a beautiful deep blue enameled fayence, 
found with the royal mummies at Deir el-Bahari. 

228. ^Figurines in deep blue enameled fayence, found 
with mummies of the prophets of Ammon at Deir-el-Ba- 
hari. 

229 and 229 B. "^^Rare figurines found with the mummies 
of the priests of Ammon at Deir-el-Bahari. 

230. Mummy of a girl, as found in a tomb at Akhmin. 
See manner of embalming, etc., page 26. 

231. Mummy of a hawk in a case of sycamore wood, gilded, 
with scarabseus on the breast. 

232. Bronze sceptre handle of a priest of Thoth ; lotus 
flower, surmounted by a cynocephalus. 

233. Winged Scarabaeus. 

234. Cynocephalus in green fayence. 

235. ^Bronze scribe, sitting on a scarabaeus. 

236. ^Cup in blue enameled terra-cotta. 

237. Three Lacrymatories in Egyptian glass. 

238. Sepulchral amphora, containing wheat, about 3,000 
years old — as found in tomb. See page 31. 

239. Sepulchral water-bottle. Seepage 31. 
240 and 241. Rings, enameled glass. 

242. Rings in silver with enamel. 

243. Shou--see 46. 



34 CATALOGUE. 



244. Pig in fayeiice. The pig is one of the forms under 
which Set appeared against Horus ; was looked upon as the 
most unclean of animals. 

246. Piece of mummy casing. 

247. Sepulchral lamp in bronze. 

248. Same. 

249. Ivibation Vase. 

250. Same. 

251. Bronze eye-holders, from mummy. These were used 
to hold the artificial eyes mentioned on page 30. 

252. Head-rest for mummy. 

253. Sepulchral statuette in wood. 

254. Three sailors from sacred boat, in wood. 

255. Winged scarabaei. 

256. Collection of sepulchral vases in alabaster. 

257. Canope in limestone. See p 28. 

258. Funerary painting on wood, representing Thoth con- 
ducting the dead for judgment before Osiris. Seepage 

259. Embroideries from tombs at Akhmin — Ptolemaic 
period. 

260. Part of mummy case, painted, representing Nephthys, 
holding an ostrich feather in each hand — head surmounted 
by a winged disk, symbol of the sun, progress from East to 
West, also the rapid flight of the soul. 

261. Mask from face of mummy. 

262. Mask from inner mummy case, Ptolemaic period. 

263. Sepulchral bottle iij glass. 
284. Box for sepulchral figurines. 
265 and 266. Statuettes in wood. 

267. Jackal in wood, sacred to Anubis, (see No. 62), is 
generally seen in tombs, on coffins and on chests for sepulch- 
ral figurines. 

268. Sepulchral figurines in deep blue enameled fayence. 

269. Isis and Horus. 

270. The urceus. 



Glossary and Index. 

Numbers given first refer to No. of object in catalogue. 

Numbers given after letter (p) refer to page. 

Aah-Lunus, another name for Khons-Lunus, generally 
represented with a hawk's head, surmounted by the crescent 
and disk ; sometimes with the 'lock of youth.' 

Abydos — the capital of a nome ; claimed to possess 
the tomb of Osiris, which made it a holy city and place of 
pilgrimage. The great temples discovered by Mr. Mariette, 
are situated on the edge of the desert, some six miles from 
the banks of the Nile. 

^gis, a sort of shield, usually in bronze in the form of a 
necklace, called ** ooseck "—41, 42. 

Amenti — ^journey to, p. 31. 

Ammon-Ra, 10, 94, 99 ; p. 8. 

Amulets. 53 ; p. 18. 

Amset, one of the four sepulchral genii, p. 28. 

Ankh or ansated cross, emblem of life — man — creative 
principle. 

Anubis, who presided at funerals, represented as a man 
with the head of a jackal, or simply as di jackal ; 62. 

Apap, (asp), symbol of evil and sterility ; 37, 116. 

Apis, the bull, sacred to Ptah ; 23. 

Atew, sacred headdress, the centre being the white miter, 
emblem of light on either side the ostrich feathers ; the 
urcEus \ 29. 

Bull, see Apis. 

35 



36 GLOSS A AY AND INDEX. 

Burial of the dead, p, 30. 

Bes, ^7. 88, 148. 

Byssus, a sort of cotton, imported from India. 

Book of Thoth, p. 11 and 31. 

Cartouche, a seal with name, found on nearly all monu- 
ments, but especially on scarabsei stelae and on the walls of 
temples and tombs. 

Canopes, p. 28. 

Cat, sacred to Pasht, j2. 

Colonnette,a little pillar, emblem of divine rejuvenescence 
and daily renewal of nature ; 134. 

Cow, sacred to Isis and Hathor. 

Crescent, given to Aah and Khons-Lu7ius. 

Crocodile, sacred to Sebek ; symbol of the dark regions ; 
16, 35- 

Crook and scourge ; divine judge and royal dominion ; 
are also symbols of moderation and excitement. 

Cynocephalus, a sort of monkey, sacred to Thoth ; em- 
lem of equlibrium ; 36. 

Dead, burial of, p. 30. 

Dead, emblem of, p. 30. 

Dead, protectors of, p. 28. 

Disk with wings of vulture, symbolic of the sun's progress 
from the East to West ; also of the rapid flight oi\h^ soul. 

Divinities, p. 7. 

Divine scribe, see Thoth. 

Embalming of the dead, p. 26. 

Eye — artificial, for mummies, 125; p. 30. 

Eye — artificial, holders for same, 251. 

Eye — mystic — amulet, worn against all effects of the evil 
eye; also against the bites of all reptiles ; 131, 133, 182. 

Festivals, see religious. 

Fish, 38. 



GIvOvSSARY AND INDEX. 6i 

Figurines — sepulchral, p. 30. 

Flagellum or scourge ; divine and royal rule ; also symbol 
of excitement. 

Food, symbol of the sacred science, necessary to gain ad- 
mission to Amenti, p. 31. 

Funerary rites, p. 30. 

Frog ; resurrection from the dead, 180. 

Genii of the tomb, p. 28. 

Hapi, one of the genuii of the tomb, 72 ; p. 28. 

Hathor, 26 B., 126. 

Hare, 129. 

Harpocrates, 17. 

Hawk, sacred to Ra. 

Hawk, (sparrow hawk), sacred to Horus, 9. 

Hawk, with human head : the soul. 

Head, rests as amulet, placed with the dead, they help to 
assure peaceful rest in the other world ; 128, 183. 

High Priest, see priests. 

Horns, (cow's), given to Isis and Hathor. 

Horus, 9. 

Horus, Isis and Nephth^^s, triad, 103 B., 186. 

Hippopotamus, sacred to Thoueris, 76. 

Isis, 4» 7, 8 ; p. 9. 

Isis, mysteries of, consisted of purification, with incense 
and holy water, p. 9. 

Isis, sacred to Thoth, 33, 45, p. 9. 

Imhotep, 21. 

Jackal, sacred to Amibis, 267. 

Jewels, p. 24. 

Kebshennow, one of the four geuii of the tomb, p. iS. 

Khons, 18, 20. 

Khnum — Ra, 29, 75. 

Karnak, where are still to be seen the most stupendous 



38 GLOSSARY AND INDEX. 

temples of antiquity, situated on the banks of the Nile, near 
Luxor. 

Klaft, a sort of cap, was a royal headdress. 

Lapwing, sacred to Osiris. 

Lock of Youth, hanging to one side of the head, was the 
symbol of youth, designated the younger sons of the roj^al 
family — also Horus and Khons, i8, 19. 

Lioness, sacred to Sekhet, 106. 

Lotus : the sun and resurrection, 39. 

Lacrymatories, placed in the tomb as an emblem of mourn- 
ing, 237. 

Latus, 38. 

Libation pales or vases, 26. 

Lunus, see Aah. 

Ma, goddess of truth' " daughter of the sun," 122. 

Mammisi, sort of chapel, often built near a large temple, 
as at Denderah and Philse ; called '' a chamber of accouche- 
ment for the goddess " — was really a place of offering for 
women enceinte. 

Masks were placed on mummies' faces in all ages — often 
they were in gold or gilded pasteboard. Above this was 
another, making part of the case, generally in cloth or wood, 
and painted in brilliant colors, p. 29. 

Mout or Nut, "mother of the gods," often painted on 
mummy cases, as the protectress of the dead, was the wife 
of Amnion. She had th.^ pschent for headdress ; sometimes, 
seen with the vultufe\ wears a long dress and holds the 
ankh. 

Mummy, 230. 

Mummies — manner of preparing, p. 27. 

Mystic eye, 131 to 133 ; 182. 

Nephthys, with Isis, protectress of the dead ; ** the divine 
sisters " forming a triad ^\\.\l Horus. 



GLOSSARY AND INDEX. 39 

Neith, a form of Isis ; 23 B. 

Nofer-Hotep, a form of Osiris, 22. 

Nofer-Tum, the setting sun ; 48, 130. 

Nome, a province. 

Ooseck, a large necklace, usually made of beads and semi- 
precious stones to put on the mummy ; 226. 

Offerings to the dead, p. 

Osiris, I, 2, 3 ; p. 8. 

Ostrich feather, emblem of truth ; 192. 

PallacideS) were the priestesses attached to certain rites, 
especially to the worship or mysteries of Isis, 

Papyrus was made in crossed layers with the papyrus 
plant and used for centuries as writing paper in Egypt, 225. 

Pasht, wife of Ptah ; 12. 

Philoe, Island of, the most charming spot in Egypt, situ- 
ated near the First Cataract and celebrated for its beautiful 
temple of Isis. 

Pig, 244. 

Priests, always had a great influence upon the govern- 
ment ; they had an immense income ; were learned in all 
sciences, each order having a specialty. The high priest 
was assisted by 18 chief priests, each holding a particular 
offlce. The most learned of all was the priest in charge of 
Thoth's books. 

Protectors of the tomb, p. 28. 

Pschent, emblematic of rule over the North and South or 
Upper and Lower Egypt, being a combination of the white 
crown of Upper and the red crown of Lower Egypt. Horus, 
it was believed, placed the pschent upon his head, thereby 
uniting the North and South. 

Ptah, chief of the triad worshipped at Memphis ; 11. 

Ptah — Embryo, symbol of transformation ; 68. 
([^^Pyramid of Cheops, known also as the "Great Pyramid " 



/ 



40 GLOSSARY AND INDEX. 

— covers 12 acres of ground, with a platform of 40 feet square 
on its summit and from which there is a magnificient view, 
embracing the banks of the Nile, several villages and, fur- 
ther away, Cairo, with its palaces, mosques and minarets. 

A clever lot of Bedouin-Arabs are always at hand to take 
the traveler up to the top or inside of the Pyramid. 

A long corridor first leads to the Queen's chamber, then 
up to the- King's, or '* Chamber of the Sarcophagus," where 
the sarcophagus of red granite still remains, but the. royal 
mummy was removed long ago, perhaps at the time of an 
invasion, to some distant tombs for greater security. Other 
galleries lead higher up to others chambers not now open. 
All these chambers receive air by narrow passages. There 
is no longer any doubt that the Pyramids were all built for 
tombs. As to the age of the Pyramids there are divers 
opinions, but the great Pyramid was built b}^ Cheops, a king 
of the IV dynasty (4235 B. C). We learn from Herodotus 
that the "Cheops Pyramid" was entirely covered with 
polished red granite, whicli was so bright that at his time it 
was known as the ** Pyramid of lyight." All this granite 
and much of the stone has been removed for the building of 
Cairo. There have been many scientific volumes written on 
the subject of the great Pyramid, but what difference is it 
how many cubic inches we find in a corner socket ; what 
does it matter whether or not the Pyramid is the centre of 
the Universe ; whether or not it divinely reveals the system 
of weights aud measures, as has been claimed lately ? Is it 
not sufficient to behold this stupendous work of 6000 years 
ago and admire it as one of the wonders of the world with- 
out discussing its possible uses ? The fact is that many of 
these theories are published either by cranks or simply to 
attract the attention of the public, and they do not deserve 
serious consideration. The great Pyramid, as all the other 



GLOSSARY AND INDEX. 41 

Pyramids, was built for a tomb, and as such is the most stu- 
pendous monument ever erected. 

For some reason, as yet unknown, the Egyptians carried 
the pyramidal shape into all their architectural works, and 
even to this day we notice that peculiarity in the houses of 
nearly all villages in Upper Egypt. It is reasonably sup- 
posed by some scholars that the word * ' pyramid ' ' is de- 
rived from '' piramoye," i, e., sunbeam, and as the sun was 
the great foundation upon which the whole system of the 
Egyptian religion rested, I have no doubt but that the Pyra- 
mids, as well as the pyramidal shape worked into other 
monuments, was due to the system of subjecting all art to 
religious principles and unchangable rules. ^ 

Ra, the Sun, worshipped as the greatest manifestation of 
divinity, represented as a man with the head of a hawk and 
sun-disk ; i88. 

Ram sacred to Ammon-Ra, was the s^^mbol of the sun's 
life-giving power ; 113, 144, 

Ram's horns, given to Ammon-Ra ; 19. 

Red crown, represents Lower Egypt, the North : 23 B. 

Religious festivals, were held with magnificent proces- 
sions around, within and on the roof of the temples. They 
took place upon the occasion of jubileums, royal corona- 
tions, etc. 

Sacrifice, table of, 40. 

Scarabaius or ''scarab," the vSymbol of immorality, resur- 
rection ; an amulet against sickness, sudden death, etc.; 140 
to 153 ; p. 23. 

Sceptre, emblem" of sovereignty. 

Scorpion, sacred to Selk, another name for Isis, as protect- 

*Froin " The Land of the Pharaohs," by Armand de Potter— in " The Old World,'' 
Albany, N. Y., February, 1891. 



42 GIvOSSRRY AND INDEX. 

ressofthe tomb, represented with a scorpion on the fore- 
head. 

Scribe — The sacred scribe beside being priest of Thoth, 
was the treasurer of all temple or sacerdotal funds ; he was 
the most learned of all the priests, knowing by heart all of 
Thoth's sacred writing, including nearly all the known 
sciences. 

Sebek, ** the dark regions," Set (Typhon), god of evil ; 2^, 

Seal-cone, se^dfood, 

Serapeum.. tombs for the sacred bulls, in the mountains 
near Sakkarah, discovered by Mr. Mariette ; see Apis, 23. 

Shenti, a sort of apron, 10. 

Sekhet, 63 ; p. 8. 

Sepulchral figurines, p. 30. 

Serpent, 43, 224. 

Sistrum, 52, 145, 146. 

Sphinx, 34. 

Shou, represents the earth, kneeling with his arm suphold- 
ing Mout, the sky ; 46, 104, 105. 

Sparrow-Hawk, sacred to Horus. 

Sun disk, see disk. 

Soul — represented by the sun-disk with wings, symbolizing 
its rapid flight through space. After all its trials and judg- 
ment, the soul, it was believed, became a luminary sub- 
stance. The soul was also represented as a hawk with a 
human head. 

Tat, emblem of stability*; 141 to 144. 

Temples — ^*'The general plan of Egyptian temples is the 
same. As a rule they are surrounded by an immense wall pre- 
ceded by a pylon, connected with a second pylon by an ave- 
nue of sphinxes. Obelisks or colossal statues of the founder 
usually stand before the second pylon, which gave access to 



mi^ 



GI.OSSARY AND INDEX. 43 

a large open court, then to a hall of columns opening into a 
second hall surrounded with small dark chambers for vari- 
ous religious uses, and connected with the sanctuary. The 
walls are always covered with hieroglyphics and sculptured 
reliefs relating to religious rites, conquests, and incidents in 
the history of Egyptian rulers. 

It is supposed that the inner temple was a mystery to the 
public, and open only to the priests, king, and a few initiat- 
ed. The great processions that took place in the outer court 
and on the roof, were witnessed by the people standing be- 
low and outside." "^ 

Thebes, the ancient city, '* with the hundred gates," was 
situated on both banks of the nile, near and around the pre- 
sent Luxor. 

Thoth, "the divine scribe," the founder of religion and 
messenger of the gods, is usually represented as a man with 
an Ibis head ; p. ii. 

Thoth-Iyunus : the moon. 

Thoueris, ']6. 

Throne, 8. 

Tiaumantew, one of the genii of the tomb; 123. 

Tombs — The most beautiful tombs are located along the 
Nile, at Beni-Hassan, Sakharah, and in the mountains near 
ancient Thebes. The Egyptian regarded the tomb as the 
true and permanent home — and its solid walls and columns 
are usually covered with pictures giving the different trades 
and incidents of life ; and as a rule, a large portrait of the 
principal occupant. 

Typhoon, the Greek name for Set. 

Triad, the union of three divinities, usually worshipped 
in the same place and composed of husband and wife, the 

*From *'A Trip up the Nile," by Armand de Potter, in the Chautauquan Ma- 
gazine, December, 1891. 



44 GLOSSRRY AND INDEX. 

male and female principles, while the son expresses divine 
rejuvenescence and the continuation of all life ; p. 7. 

XJrseus, divine and royal emblem: supreme power; 31, 
190. 

User, a sort of sceptre, emblem of serenity or sovereign 
power. 

Vulture, sacred to Mout or Nut ; symbolic of maternity. 

Vulture's wings and disk, see disk. 

White Crown, Upper Egypt, the south ; i. 




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